spb/wp30_uqo

1{2  "document_id": "lb_hotpotqa_6eca7d7affce3375ec084f6356c6fc8ddf75eda0f6a4382f",3  "family": "public_hotpotqa",4  "split": "dev",5  "text": "Passage 1:\nCeltic studies\nCeltic studies or Celtology is the academic discipline occupied with the study of any sort of cultural output relating to the Celtic-speaking peoples (i.e. speakers of Celtic languages). This ranges from linguistics, literature and art history, archaeology and history, the focus lying on the study of the various Celtic languages, living and extinct. The primary areas of focus are the six Celtic languages currently in use: Irish, Scottish Gaelic, Manx, Welsh, Cornish, and Breton.\nAs a university subject, it is taught at a number of universities, most of them in Ireland, the United Kingdom, or France, but also in the United States, Canada, Australia, Germany, Poland, Austria and the Netherlands.\n\nHistory\nWritten studies of the Celts, their cultures, and their languages go back to classical Greek and Latin accounts, possibly beginning with Hecataeus in the 6th century BC and best known through such authors as Polybius, Posidonius, Pausanias, Diodorus Siculus, Julius Caesar and Strabo. Modern Celtic studies originated in the 16th and 17th centuries, when many of these classical authors were rediscovered, published and translated.Academic interest in Celtic languages grew out of comparative and historical linguistics, which was itself established at the end of the 18th century. In the 16th century, George Buchanan studied the Goidelic languages. The first major breakthrough in Celtic linguistics came with the publication of Archaeologia Britannica (1707) by the Welsh scholar Edward Lhuyd, who was the first to recognise that Gaulish, British and Irish belong to the same language family. He also published an English version of a study by Paul-Yves Pezron of Gaulish.\nIn 1767 James Parsons published his study The Remains of Japhet, being historical enquiries into the affinity and origins of the European languages. He compared a 1000-word lexicon of Irish and Welsh and concluded that they were originally the same, then comparing the numerals in many other languages.\nThe second big leap forwards was made when the Englishman Sir William Jones postulated that Sanskrit, Greek, Latin and many other languages including \"the Celtic\" derived from a common ancestral language. This hypothesis, published in The Sanscrit Language (1786), would later be hailed as the discovery of the Indo-European language family, from which grew the field of Indo-European studies. The Celtic languages were definitively linked to the Indo-European family over the course of the 19th century.\nAlthough Jones' trail-blazing hypothesis inspired numerous linguistic studies, of which Celtic languages were a part, it was not until Johann Kaspar Zeuss's monumental Grammatica Celtica (volume 1, 1851; volume 2, 1853) that any truly significant progress was made. Written in Latin, the work draws on the earliest Old Irish, Middle Welsh and other Celtic primary sources to construct a comparative grammar, which was the first to lay out a firm basis for Celtic linguistics. Among other achievements, Zeuss was able to crack the Old Irish verb.\n\nCeltic studies in the German-speaking world and the Netherlands\nGerman Celtic studies (Keltologie) is seen by many as having been established by Johann Kaspar Zeuss (1806–1856) (see above). In 1847, he was appointed professor of linguistics at the Ludwig Maximilian University of Munich. Until the middle of the 19th century, Celtic studies progressed largely as a subfield of linguistics. Franz Bopp (1791–1867) carried out further studies in comparative linguistics to link the Celtic languages to the Proto-Indo-European language. He is credited with having finally proven Celtic to be a branch of the Indo-European language family. From 1821 to 1864, he served as a professor of oriental literature and general linguistics in Berlin.In 1896, Kuno Meyer and Ludwig Christian Stern founded the Zeitschrift für celtische Philologie (ZCP), the first academic journal solely devoted to aspects of Celtic languages and literature, and still in existence today. In the second half of the century, significant contributions were made by the Orientalist Ernst Windisch (1844–1918). He held a chair in Sanskrit at the University of Leipzig; but he is best remembered for his numerous publications in the field of Celtic studies. In 1901, the Orientalist and Celtologist Heinrich Zimmer (1851–1910) was made professor of Celtic languages at Friedrich Wilhelm University in Berlin, the first position of its kind in Germany. He was followed in 1911 by Kuno Meyer (1858–1919), who, in addition to numerous publications in the field, was active in the Irish independence movement.Perhaps the most important German-speaking Celticist is the Swiss scholar Rudolf Thurneysen (1857–1940). A student of Windisch and Zimmer, Thurneysen was appointed to the chair of comparative linguistics at the University of Freiburg in 1887; he succeeded to the equivalent chair at the University of Bonn in 1913. His notability arises from his work on Old Irish. For his masterwork, Handbuch des Altirischen (\"Handbook of Old Irish\", 1909), translated into English as A Grammar of Old Irish, he located and analysed a multitude of Old Irish manuscripts. His work is considered as the basis for all succeeding studies of Old Irish.In 1920, Julius Pokorny (1887–1970) was appointed to the chair of Celtic languages at Friedrich Wilhelm University, Berlin. Despite his support for German nationalism and Catholic faith, he was forced out of his position by the Nazis on account of his Jewish ancestry. He subsequently emigrated to Switzerland but returned to Germany in 1955 to teach at Ludwig Maximilians University of Munich. In Berlin, he was succeeded in 1937 by Ludwig Mühlhausen, a devout Nazi.After World War II, German Celtic studies took place predominantly in West Germany and Austria. Studies in the field continued at Freiburg, Bonn, Marburg, Hamburg as well as Innsbruck; however an independent professorship in Celtic studies has not been instituted anywhere. In this period, Hans Hartmann, Heinrich Wagner and Wolfgang Meid made notable contributions to the scientific understanding of the boundaries of the Celtic language area and the location of the homeland of the Celtic peoples. The Berlin chair in Celtic languages has not been occupied since 1966.Today, Celtic studies is only taught at a handful of German universities, including those of Bonn, Trier, and Mannheim, the Johannes Gutenberg University of Mainz, and the Philipps University of Marburg. It is also taught at the University of Vienna. Only Marburg, Vienna and Bonn maintain formal programs of study, but even then usually as a subsection of comparative or general linguistics. Only Marburg offers an M.A. course specifically in Celtic Studies. No Celtic studies research has taken place in the former centres of Freiburg, Hamburg or Berlin since the 1990s. The last remaining chair in Celtic studies, that at Humboldt University of Berlin, was abolished in 1997.The only Chair of Celtic studies in Continental Europe is at Utrecht University (in the Netherlands). It was established in 1923, when Celtic studies were added to the Chair of Germanic studies on the special request of its new professor A. G. van Hamel.\n\nCeltic studies in Ireland\nCeltic studies are taught in universities in Northern Ireland and the Republic of Ireland. These studies cover language, history, archaeology and art. In addition, the Irish language is taught to a greater or lesser extent in schools across the island of Ireland.\nThe beginning of Celtic Studies as a university subject in Ireland might be dated to Eugene O'Curry's appointment as professor of Irish history and archaeology at the Catholic University of Ireland in 1854. Celtic Studies, either as full Celtic Studies programmes or as Irish language programmes, are now offered in the National University of Ireland, Galway, University College Cork, University College Dublin (the successor institution to the Catholic University), National University of Ireland, Maynooth, Trinity College Dublin, University of Limerick, Mary Immaculate College, Limerick, Dublin City University, Queen's University Belfast and Ulster University. The Dublin Institute for Advanced Studies (DIAS), School of Celtic Studies, is a research institution but does not award degrees. DIAS and the Royal Irish Academy are leading publishers of Celtic Studies research, including the journals Celtica and Ériu.\n\nCeltic studies in the United Kingdom and the Isle of Man\nCeltic studies are taught in universities in England, Wales, Scotland and Northern Ireland. These studies cover language, history, archaeology and art. In addition, Celtic languages are taught to a greater or lesser extent in schools in Wales, Scotland, Northern Ireland, Cornwall and the Isle of Man.\nThe formal study of Celtic Studies at British universities in the late nineteenth century gave rise to the establishment of chairs for Sir John Rhys, first Jesus Professor of Celtic at the University of Oxford, in 1874 and for Donald MacKinnon, first Chair of Celtic at the University of Edinburgh, in 1882. Institutions in the United Kingdom that have Celtic Studies departments and courses are: the Universities of Aberdeen, Aberystwyth, Bangor, Cambridge, Cardiff, Edinburgh, Exeter (which houses the Institute of Cornish Studies), Glasgow, Oxford, Swansea, Trinity St David's, Queen's University Belfast, Ulster University, the University of the Highlands and Islands and the University of Wales, Centre for Advanced Welsh and Celtic Studies. The top five rated degree-awarding programmes/departments as of 2017 are; (1) Department of Anglo-Saxon, Norse and Celtic at University of Cambridge (2) Welsh and Celtic Studies at Bangor University (3) Welsh and Celtic Studies at Cardiff University (4) Celtic and Gaelic at University of Glasgow (5) Irish and Celtic Studies at Queen's University, Belfast.\nA major funder of UK Celtic Studies doctoral studies is the AHRC-funded Centre for Doctoral Training in the Celtic Languages, which admitted PhD students in the period 2014–2019. The CDT in Celtic Languages is administered through Celtic and Gaelic at the University of Glasgow and its director is Prof. Katherine Forsyth.\n\nCeltic studies in North America\nIn North America, Celtic scholars and students are represented professionally by the Celtic Studies Association of North America.\n\nIn Canada\nSeveral universities in Canada offer some Celtic studies courses, while only two universities offers a full B.A. as well as graduate courses. St. Michael's College at the University of Toronto and St. Francis Xavier University offers the only B.A. of its kind in Canada with a dual focus on Celtic literature and history, while the Pontifical Institute of Mediaeval Studies at the University of Toronto offers courses at a graduate level through their Centre for Medieval Studies, along with St. Francis Xavier University.\nOther Canadian universities which offer courses in Celtic, Scottish or Irish studies include Cape Breton University, Saint Mary's University, Halifax, Simon Fraser University, the University of Guelph and the University of Ottawa.\n\nIn the United States of America\nIn the United States, Harvard University is notable for its Doctorate program in Celtic studies. Celtic studies are also offered at the universities of Wisconsin-Milwaukee, California–Berkeley, California–Los Angeles, Bard College, and many others, including programs in which a student may minor, like at the College of Charleston. Some aspects of Celtic studies can be accessed through Irish Studies programmes, such as at the University of Notre Dame.\n\nCeltic studies in France\nIn 1804, the Académie Celtique was founded with the goal of unearthing the Gallic past of the French people. France also produced the first academic journal devoted to Celtic studies, Revue Celtique. Revue Celtique was first published in 1870 in Paris and continued until the death of its last editor, Joseph Loth, in 1934. After that point it was continued under the name Études Celtiques.\nThe University of Western Brittany (Brest) offers a two-year, an international European-Union certified master's degree course entitled \"Celtic languages and Cultures in Contact\". It is part of the Centre for Breton and Celtic Research (CRBC). Closely linked to this MA programme, the University of Western Brittany organizes an intensive two-week Summer School in Breton Language and Cultural Heritage Studies every year in June. This Summer School is also sponsored by the CRBC and welcomes scholars from around the world with an interest in the Celtic (and minority) languages and cultures to study Breton, the least known of the living Celtic languages.\n\nCeltic studies elsewhere\nCeltic studies are also taught at other universities elsewhere in Europe, including the Charles University in Prague (Czech Republic), University of Poznań (Poland), The John Paul II Catholic University of Lublin (Poland), Moscow State University (Russia), Uppsala University (Sweden)Irish studies are taught at the University of Burgos (Spain) and the University of A Coruña (Galicia). Galicia also has its own Institute for Celtic Studies.\nCeltic Studies are taught at both undergraduate and postgraduate levels at the University of Sydney (Australia), which also hosts the triennial Australian Conference of Celtic Studies.\n\nInternational Congress of Celtic Studies\nThe International Congress of Celtic Studies is the foremost academic conference in the field of Celtic Studies and is held every four years. It was first held in Dublin in 1959. The XV International Congress of Celtic Studies was held at the University of Glasgow in 2015. In 2019, the XVI ICCS was held at Bangor University and the XVII ICCS will be held at Utrecht University in 2023.\n\nAreas of Celtic studies\nArchaeology\nLinguistics and philology (historical linguistics)\nEthnology\nFolklore\nHistory\nLiterature\nOnomastics (Toponymy)\nReligious studies (see Celtic Christianity)\nPolitical science\n\nNotable Celticists\nNotable academic journals\nZeitschrift für celtische Philologie (ZCP), est. 1896, Halle.\nRevue Celtique (RC), est. 1870, Paris; continued after 1934 by Études celtiques.\nÉriu est. 1904, Dublin.\nThe Bulletin of the Board of Celtic Studies (BBCS), est. 1921, Cardiff; merged with Studia Celtica in 1993.\nÉtudes Celtiques (EC), est. 1936, Paris.\nCeltica. Journal of the School of Celtic Studies, est. 1949, Dublin.\nStudia Celtica, est. 1966, Cardiff.\nÉigse. A Journal of Irish Studies, est. 1939, Dublin.\nCambrian Medieval Celtic Studies (CMCS), est. 1993, Aberystwyth; formerly Cambridge Medieval Celtic Studies.\nPeritia. Journal of the Medieval Academy of Ireland, Cork.\n\nThe Derek Allen Prize\nThe Derek Allen Prize, awarded annually by the British Academy since 1977, rotates between Celtic Studies, Numismatics and Musicology. Recent winners in the field of Celtic Studies include: Prof. Máire Herbert (2018), Prof. Pierre-Yves Lambert (2015) and Prof. Fergus Kelly (2012). Prof. Herbert is the first female Celticist to be awarded this prize.\n\nSee also\nIrish American Cultural Institute\n\nCitations\nGeneral references\nBusse, Peter E. \"Zeitschrift für celtische Philologie\". In Celtic Culture. A Historical Encyclopedia, ed. J.T. Koch. 5 vols: vol. 5. Santa Barbara et al., 2006. p. 1823.\n\nFurther reading\nBrown, Terence (ed.). Celticism. Studia imagologica 8. Amsterdam: Rodopi, 1996.\nFischer, Joachim and John Dillon (eds.). The correspondence of Myles Dillon, 1922–1925: Irish-German relations and Celtic studies. Dublin: Four Courts, 1999.\nHuther, Andreas. \"'In Politik verschieden, in Freundschaft wie immer': The German Celtic scholar Kuno Meyer and the First World War\". In The First World War as a clash of cultures, ed. Fred Bridgham. Columbia (SC): Camden House, 2006. pp. 231–44. ISBN 1-57113-340-2.\nKoch, John T. \"Celtic Studies\". In A century of British medieval studies, ed. Alan Deyermond. British Academy centenary monographs. Oxford: Oxford University Press, 2007. pp. 235–61. ISBN 978-0-19-726395-2. RHS record\nMac Mathúna, Séamus (2006). \"The History of Celtic Scholarship in Russia and the Soviet Union\". Studia Celto-Slavica. 1: 3–41. doi:10.54586/ASMH5209.\nMeek, Donald E. (2001). \"'Beachdan Ura à Inbhir Nis/ New opinions from Inverness': Alexander MacBain (1855–1907) and the foundation of Celtic studies in Scotland\". Proceedings of the Society of Antiquaries of Scotland. 131: 23–39. ISSN 0081-1564.\nÓ Lúing, Seán. Celtic studies in Europe and other essays. Dublin: Geography Publications, 2000.\nSchneiders, Marc and Kees Veelenturf. Celtic studies in the Netherlands: a bibliography. Dublin: DIAS, 1992.\nSims-Williams, Patrick (1998). \"Celtomania and Celtoscepticism\". Cambrian Medieval Celtic Studies. 36: 1–35.\nWiley, Dan. \"Celtic studies, early history of the field\". In Celtic Culture: A Historical Encyclopaedia, ed. J. T. Koch. Santa Barbara et al., 2006.\n\nExternal links\n\nFinding the Celtic project (FtC)\nInternational Congress of Celtic Studies\nAssociation of Celtic Students in Ireland and Britain\nCeltic Studies in the Soviet Union\nPassage 2:\nZeitschrift für celtische Philologie\nThe Zeitschrift für celtische Philologie is an academic journal of Celtic studies, which was established in 1897 by the German scholars Kuno Meyer and Ludwig Christian Stern. It was the first journal devoted exclusively to Celtic languages and literature and is the oldest significant journal of Celtic studies still in existence today. The emphasis is on (early) Irish language and literature and Continental Celtic languages, but other aspects of Celtic philology and literature (including modern literature) also receive attention.Apart from Stern and Meyer, previous editors include Julius Pokorny, Ludwig Mühlhausen, Rudolf Thurneysen, Rudolf Hertz, Heinrich Wagner, Hans Hartmann, and Karl Horst Schmidt. The current editors-in-chief are Jürgen Uhlich, Torsten Meißner and Bernhard Maier.\nIn addition to the regular volumes, the journal also has a subsidiary series, Buchreihe der Zeitschrift für celtische Philologie.The journal features in a poem by Flann O'Brien which satirises scholars who \"rose in their nightshift / To write for the Zeitschrift\".\nPassage 3:\nPan Celtic Festival\nThe Pan Celtic Festival (Irish: Féile Pan Cheilteach; branded simply using the Irish name Pan Cheilteach) is a Celtic-language music festival held annually in the week following Easter, in Ireland, since its inauguration in 1971. The first Pan Celtic Festival took place in Killarney, County Kerry, Ireland. Its aim is to promote the modern Celtic languages and cultures and artists from six Celtic nations: Brittany, Cornwall, Ireland (Republic of Ireland and Northern Ireland compete as a single entity), Isle of Man, Scotland and Wales.\nEach participating nation holds its own national selection event to choose its representatives at the Festival. The most successful nation is Wales with fourteen wins, with Ireland in second having won eleven times. Bénjad, who represented Cornwall in 2012 and 2013, became the first artist in the festival's history to have won twice. The Isle of Man is the least successful nation, having only won once in 2014.\n\nOrigins and history\nFormed in Killarney, County Kerry, Ireland, the Pan Celtic Festival was organised as a music festival to be held every Spring, to promote the modern cultures and Celtic languages through the medium of music. It was originally entitled Gŵyl Gerdd Bach (Welsh for \"Small Music Festival\"), by Con O'Connaill, but later changed to its current name. In May 1971, the first festival took place in Killarney; and featured performers from Wales (Phyllis and Meredydd Evans), Ireland (Scoil na Toirbhirte), and Brittany (Les Tregerez Group and Alan Stivell).Meredydd Evans engaged in discussions with the event organiser, Ó Connaill, following the 1971 Festival, and invited him to the National Eisteddfod of Wales. At the Eisteddfod, Ó Connaill met members from other Celtic nations, and formed a committee for the Pan Celtic Festival. Participants from the six Celtic nations of Brittany (Breizh), Cornwall (Kernow), Wales (Cymru), Scotland (Alba), Ireland (Éire) and the Isle of Man (Mannin) took part in the second Pan Celtic Festival, again held in Killarney in 1972. It was during this festival that the core structure of the event was finalised following a meeting with committee members. These principles of the event are to promote the languages, musical talents and cultures within the six territories recognised as Celtic nations.\n\nParticipation\nEligibility to compete at the Pan Celtic Festival is for Celtic nations, which are territories in Northern and Western Europe where Celtic languages or cultural traits have survived, and are members of the Celtic League. The term \"nation\" is used in its original sense to mean a community of people who share a common identity and culture and are identified with a traditional territory. It is not synonymous with \"sovereign state\".\n\nNational selections\nBrittany: Gouelioù Etrekeltiek An Oriant\nThe Gouelioù Etrekeltiek An Orient (English: Inter-Celtic Festival of Lorient, or French: Festival Interceltique de Lorient) is an annual Celtic festival, located in the city of Lorient, Brittany, France. The event also acts as a national selection process to determine the Breton representative for the annual Pan Celtic Festival. It was founded in 1971 by Polig Montjarret. This annual festival takes place every August and is dedicated to the cultural traditions of the Celtic nations (pays celtes in Brittany), highlighting celtic music and dance and also including other arts such as painting, photography, theatre, sculpture, traditional artisan as well as sport and gastronomy.\n\nCornwall: Kan Rag Kernow\nKan Rag Kernow (English: A Song for Cornwall) is a Cornish annual song contest to find a representative for Cornwall at the Pan Celtic Festival, held annually in Ireland. The Cornish group, The Changing Room, won the 2015 Kan Rag Kernow on 30 January 2015. The group went on to represent Cornwall at the 2015 Pan Celtic Festival, finishing in first place with the song \"Hal an Tow\" (Flora Day).\n\nIreland: Comórtas Amhrán Náisiúnta\nThe Comórtas Amhrán Náisiúnta (English: National Song Contest) is the Irish selection process to determine the representatives for Ireland at the annual Pan Celtic Festival. In 2015, the selection show was held at the Seven Oaks Hotel, in Carlow, on 7 March.\n\nIsle of Man: Arrane son Mannin\nThe Arrane son Mannin (English: Song for the Isle of Man) is the Manx competition through which a song is selected for the Pan Celtic Festival. In 2015, Shenn Scoill, a quartet whose name means \"Old School\", were chosen to represent the island.\n\nScotland: Am Mòd Nàiseanta Rìoghail\nAm Mòd Nàiseanta Rìoghail (English: The Royal National Mòd) is the Scottish Gaelic selection process, organised by An Comunn Gàidhealach, to find the Scottish representative for the Pan Celtic Festival, held annually in Ireland. The Scottish band, Na h-Òganaich, were the first representatives for Scotland at the 1971 Pan Celtic Festival. They represented Scotland again in 1972, with the song \"Mi le m’Uillin\", finishing in first place.\n\nWales: Cân i Gymru\nCân i Gymru (English: A Song for Wales, Welsh pronunciation: [ˈkaːn i ˈɡəmrɨ]) is a Welsh television show broadcast on S4C annually. It was first introduced in 1969 when BBC Cymru wanted to enter the Eurovision Song Contest. It has taken place every year since, except in 1973. Cân i Gymru is different from most talent shows; whereas the majority invite the public to participate, Cân i Gymru welcomes only professional artists. The winner of the contest represents Wales at the annual Pan Celtic Festival held in Ireland and is also awarded a cash prize.Wales made their debut participation in the Eurovision Choir of the Year 2017, which marked the second time in any of the Eurovision Family of Events that the country was not represented as part of the unified state of the United Kingdom, after 1994, when Wales participated lastly in the Jeux Sans Frontières. Wales used the talent show Côr Cymru, to select their representatives.\n\nFestival hosts\nThe festivals, since 1971, have been held in various towns and cities in Ireland. Below is a list of the host cities and their respective years of hosting. The 2001 festival was cancelled due to the foot-and-mouth outbreak. As is shown below, County Kerry have hosted the festival twenty-nine times since 1971, with the most recent the 2011 Festival, in the town of Dingle, who first hosted the event in 2010. County Clare have only hosted once in 1997.\n\nList of winners\nBy festival\nThe table below lists all of the annual Pan Celtic Festival winners since its inaugural event in 1971.\n\nBy Celtic nation\nThe table below lists all of the Pan Celtic Festival winners by Celtic Nations, since its inaugural event in 1971. Wales is the most successful nation to date, with fifteen wins; with Ireland coming in second with eleven wins. The Isle of Man achieved their one and only win to date in 2014.\nPassage 4:\nInsular Celtic languages\nInsular Celtic languages are the group of Celtic languages spoken in Brittany, Great Britain, Ireland, and the Isle of Man.  All surviving Celtic languages are in the Insular group, including Breton, which is spoken on continental Europe in Brittany, France. The  Continental Celtic languages, although once quite widely spoken in mainland Europe and in Anatolia, are extinct.\nSix Insular Celtic languages are extant (in all cases written and spoken) in two distinct groups:\n\nBrittonic (or Brythonic) languages: Breton, Cornish, and Welsh\nGoidelic languages: Irish, Manx, and Scottish Gaelic\n\nInsular Celtic hypothesis\nThe \"Insular Celtic hypothesis\" is a theory that they evolved together in those places, having a later common ancestor than any of the Continental Celtic languages such as Celtiberian, Gaulish, Galatian, and Lepontic, among others, all of which are long extinct.\nThe proponents of the hypothesis (such as Cowgill 1975; McCone 1991, 1992; and Schrijver 1995) point to shared innovations among these – chiefly:\n\ninflected prepositions\nshared use of certain verbal particles\nVSO word order\ndifferentiation of absolute and conjunct verb endings as found extensively in Old Irish and less so in Middle Welsh (see Morphology of the Proto-Celtic language).The proponents assert that a strong partition between the Brittonic languages with Gaulish (P-Celtic) on one side and the Goidelic languages with Celtiberian (Q-Celtic) on the other, may be superficial, owing to a language contact phenomenon.  They add the identical sound shift (/kʷ/ to /p/) could have occurred independently in the predecessors of Gaulish and Brittonic, or have spread through language contact between those two groups. Further, the Italic languages had a similar divergence between Latino-Faliscan, which kept /kʷ/, and Osco-Umbrian, which changed it to /p/. Some historians, such as George Buchanan in the 16th century, had suggested the Brythonic or P-Celtic language was a descendant of the Picts' language.  Indeed the tribe of the Pritani has Qritani (and, orthographically orthodox in modern form but counterintuitively written Cruthin) (Q-Celtic) cognate forms.The family tree of the Insular Celtic languages is thus as follows:\n\nThis table lists cognates showing the development of Proto-Celtic */kʷ/ to /p/ in Gaulish and the Brittonic languages but to /k/ in the Goidelic languages.\n\n^  In Welsh orthography ⟨u⟩ denotes [i] or [ɪ]A significant difference between Goidelic and Brittonic languages is the transformation of *an, *am to a denasalised vowel with lengthening, é, before an originally voiceless stop or fricative, cf. Old Irish éc \"death\", écath \"fish hook\", dét \"tooth\", cét \"hundred\" vs. Welsh angau, angad, dant, and cant. Otherwise:\n\nthe nasal is retained before a vowel, i̯, w, m, and a liquid:\nOld Irish: ben \"woman\" (< *benā)\nOld Irish: gainethar \"he/she is born\" (< *gan-i̯e-tor)\nOld Irish: ainb \"ignorant\" (< *anwiss)\nthe nasal passes to en before another n:\nOld Irish: benn \"peak\" (< *banno) (vs. Welsh bann)\nMiddle Irish: ro-geinn \"finds a place\" (< *ganne) (vs. Welsh gannaf)\nthe nasal passes to in, im before a voiced stop\nOld Irish: imb \"butter\" (vs. Breton aman(en)n, Cornish amanyn)\nOld Irish: ingen \"nail\" (vs. Old Welsh eguin)\nOld Irish: tengae \"tongue\" (vs. Welsh tafod)\ning \"strait\" (vs. Middle Welsh eh-ang \"wide\")\n\nInsular Celtic as a language area\nIn order to show that shared innovations are from a common descent it is necessary that they do not arise because of language contact after initial separation. A language area can result from widespread bilingualism, perhaps because of exogamy, and absence of sharp sociolinguistic division.\nRanko Matasović has provided a list of changes which affected both branches of Insular Celtic but for which there is no evidence that they should be dated to a putative Proto-Insular Celtic period. These are:\n\nPhonological Changes\nThe lenition of voiceless stops\nRaising/i-affection\nLowering/a-affection\nApocope\nSyncope\nMorphological Changes\nCreation of conjugated prepositions\nLoss of case inflection of personal pronouns (historical case-inflected forms)\nCreation of the equative degree\nCreation of the imperfect\nCreation of the conditional mood\nMorphosyntactic and Syntactic\nRigidisation of VSO order\nCreation of preposed definite articles\nCreation of particles expressing sentence affirmation and negation\nCreation of periphrastic construction\nCreation of object markers\nUse of ordinal numbers in the sense of \"one of\".\n\nAbsolute and dependent verb\nThe Insular Celtic verb shows a peculiar feature unknown in any other attested Indo-European language: verbs have different conjugational forms depending on whether they appear in absolute initial position in the sentence (Insular Celtic having verb–subject–object or VSO word order) or whether they are preceded by a preverbal particle. The situation is most robustly attested in Old Irish, but it has remained to some extent in Scottish Gaelic and traces of it are present in Middle Welsh as well.\nForms that appear in sentence-initial position are called absolute, those that appear after a particle are called conjunct (see Dependent and independent verb forms for details). The paradigm of the present active indicative of the Old Irish verb beirid \"carry\" is as follows; the conjunct forms are illustrated with the particle ní \"not\".\n\nIn Scottish Gaelic this distinction is still found in certain verb-forms across almost all verbs (except for a very few). This is a VSO language. The example given in the first column below is the independent  or absolute  form, which must be used when the verb is in clause-initial position (or preceded in the clause by certain preverbal particles). Then following it is the dependent  or conjunct  form which is required when the verb is preceded in the clause by certain other preverbal particles, in particular interrogative or negative preverbal particles. In these examples, in the first column we have a verb in clause-initial position. In the second column a negative particle immediately precedes the verb, which makes the verb use the verb form or verb forms of the dependent  conjugation.\n\nNote that the verb forms in the above examples happen to be the same with any subject personal pronouns, not just with the particular persons chosen in the example. Also, the combination of tense–aspect–mood properties inherent in these verb forms is non-past but otherwise indefinite with respect to time, being compatible with a variety of non-past times, and context indicates the time. The sense can be completely tenseless, for example when asserting that something is always true or always happens. This verb form has erroneously been termed ‘future’ in many pedagogical grammars. A correct, neutral term ‘INDEF1’ has been used in linguistics texts.\nIn Middle Welsh, the distinction is seen most clearly in proverbs following the formula \"X happens, Y does not happen\" (Evans 1964: 119):\n\nPereid y rycheu, ny phara a'e goreu \"The furrows last, he who made them lasts not\"\nTrenghit golut, ny threingk molut \"Wealth perishes, fame perishes not\"\nTyuit maban, ny thyf y gadachan \"An infant grows, his swaddling-clothes grow not\"\nChwaryit mab noeth, ny chware mab newynawc \"A naked boy plays, a hungry boy plays not\"The older analysis of the distinction, as reported by Thurneysen (1946, 360 ff.), held that the absolute endings derive from Proto-Indo-European \"primary endings\" (used in present and future tenses) while the conjunct endings derive from the \"secondary endings\" (used in past tenses). Thus Old Irish absolute beirid \"s/he carries\" was thought to be from *bʰereti (compare Sanskrit bharati \"s/he carries\"), while conjunct beir was thought to be from *bʰeret (compare Sanskrit a-bharat \"s/he was carrying\").\nToday, however, most Celticists agree that Cowgill (1975), following an idea present already in Pedersen (1913, 340 ff.), found the correct solution to the origin of the absolute/conjunct distinction: an enclitic particle, reconstructed as *es after consonants and *s after vowels, came in second position in the sentence. If the first word in the sentence was another particle, *(e)s came after that and thus before the verb, but if the verb was the first word in the sentence, *(e)s was cliticized to it. Under this theory, then, Old Irish absolute beirid comes from Proto-Celtic *bereti-s, while conjunct ní beir comes from *nī-s bereti.\nThe identity of the *(e)s particle remains uncertain. Cowgill suggests it might be a semantically degraded form of *esti \"is\", while Schrijver (1994) has argued it is derived from the particle *eti \"and then\", which is attested in Gaulish. Schrijver's argument is supported and expanded by Schumacher (2004), who points towards further evidence, viz., typological parallels in non-Celtic languages, and especially a large number of verb forms in all Brythonic languages that contain a particle -d (from an older *-t).\nContinental Celtic languages cannot be shown to have any absolute/conjunct distinction. However, they seem to show only SVO and SOV word orders, as in other Indo-European languages. The absolute/conjunct distinction may thus be an artifact of the VSO word order that arose in Insular Celtic.\n\nPossible pre-Celtic substratum\nInsular Celtic, unlike  Continental Celtic, shares some structural characteristics with various Afro-Asiatic languages which are rare in other Indo-European languages. These similarities include verb–subject–object word order, singular verbs with plural post-verbal subjects, a genitive construction similar to construct state, prepositions with fused inflected pronouns (\"conjugated prepositions\" or \"prepositional pronouns\"), and oblique relatives with pronoun copies. Such resemblances were noted as early as 1621 with regard to Welsh and the Hebrew language.The hypothesis that the Insular Celtic languages had features from an Afro-Asiatic substratum (Iberian and Berber languages) was first proposed by John Morris-Jones in 1899. The theory has been supported by several linguists since: Henry Jenner (1904); Julius Pokorny (1927); Heinrich Wagner (1959); Orin Gensler (1993); Theo Vennemann (1995); and Ariel Shisha-Halevy (2003).Others have suggested that rather than the Afro-Asiatic influencing Insular Celtic directly, both groups of languages were influenced by a now lost substrate. This was suggested by Jongeling (2000). Ranko Matasović (2012) likewise argued that the \"Insular Celtic languages were subject to strong influences from an unknown, presumably non-Indo-European substratum\" and found the syntactic parallelisms between Insular Celtic and Afro-Asiatic languages to be \"probably not accidental\". He argued that their similarities arose from \"a large linguistic macro-area, encompassing parts of NW Africa, as well as large parts of Western Europe, before the arrival of the speakers of Indo-European, including Celtic\".The Afro-Asiatic substrate theory, according to Raymond Hickey, \"has never found much favour with scholars of the Celtic languages\". The theory was criticised by Kim McCone in 2006, Graham Isaac in 2007, and Steve Hewitt in 2009. Isaac argues that the 20 points identified by Gensler are trivial, dependencies, or vacuous. Thus, he considers the theory to be not just unproven but also wrong. Instead, the similarities between Insular Celtic and Afro-Asiatic could have evolved independently.\n\nNotes\nPassage 5:\nCeltic nations\nThe Celtic nations are a cultural area and collection of geographical regions in Northwestern Europe where the Celtic languages and cultural traits have survived. The term nation is used in its original sense to mean a people who share a common identity and culture and are identified with a traditional territory.\nThe six regions widely considered Celtic nations are Brittany (Breizh), Cornwall (Kernow), Ireland (Éire), the Isle of Man (Mannin, or Ellan Vannin), Scotland (Alba), and Wales (Cymru). In each of the six nations a Celtic language is spoken to some extent: Brittonic or Brythonic languages are spoken in Brittany (Breton), Cornwall (Cornish), and Wales (Welsh), whilst Goidelic or Gaelic languages are spoken in Scotland (Scottish Gaelic), Ireland (Irish), and the Isle of Man (Manx).Before the expansions of Ancient Rome and the Germanic and Slavic-speaking tribes, a significant part of Europe was dominated by Celtic-speaking cultures, leaving behind a legacy of Celtic cultural traits. Territories in north-western Iberia—particularly northern Portugal, Galicia, Asturias, León, and Cantabria (together historically referred to as Gallaecia and Astures), covering north-central Portugal and northern Spain—are considered Celtic nations due to their culture and history. Unlike the others, however, no Celtic language is attested there, unlike Celtiberia, and has been spoken in modern times.\n\nCore nations\nEach of the six nations has its own Celtic language. In Brittany, Ireland, Scotland, and Wales these have been spoken continuously through time, while Cornwall and the Isle of Man have languages that were spoken into modern times but later died as spoken community languages. In the latter two regions, however, language revitalisation movements have led to the adoption of these languages by adults and produced a number of native speakers.Ireland, Wales, Brittany and Scotland contain areas where a Celtic language is used on a daily basis; in Ireland these areas are called the Gaeltacht; in Wales Y Fro Gymraeg, Breizh-Izel (Lower Brittany) in western Brittany and Breizh-Uhel (Upper Brittany) in eastern Brittany. Generally these communities are in the west of their countries and in more isolated upland or island areas. Welsh, however, is much more widespread, with much of the north and west speaking it as a first language, or equally alongside English. Public signage is in dual languages throughout Wales and it is now a requirement to possess at least basic Welsh in order to be employed by the Welsh Government. The term Gàidhealtachd historically distinguished the Gaelic-speaking areas of Scotland (the Highlands and islands) from the Lowland Scots (i.e. Anglo-Saxon-speaking) areas. More recently, this term has also been adopted as the Gaelic name of the Highland council area, which includes non-Gaelic speaking areas. Hence, more specific terms such as sgìre Ghàidhlig (\"Gaelic-speaking area\") are now used.In Wales, the Welsh language is a core curriculum (compulsory) subject, which all pupils study. Additionally, 20% of schoolchildren in Wales attend Welsh medium schools, where they are taught entirely in the Welsh language. In the Republic of Ireland, all school children study Irish as one of the three core subjects until the end of secondary school, and 7.4% of primary school education is through Irish medium education, which is part of the Gaelscoil movement. In the Isle of Man, there is one Manx-medium primary school, and all schoolchildren have the opportunity to learn Manx.\n\nOther territories\nParts of the northern Iberian Peninsula, namely Galicia, Cantabria, Asturias and Northern Portugal, also lay claim to this heritage. Musicians from Galicia and Asturias have participated in Celtic music festivals, such as the Ortigueira's Festival of Celtic World in the village of Ortigueira or the Breton Festival Interceltique de Lorient, which in 2013 celebrated the Year of Asturias, and in 2019 celebrated the Year of Galicia. Northern Portugal, part of ancient Gallaecia (Galicia, Minho, Douro and Trás-os-Montes), also has traditions quite similar to Galicia. However, no Celtic language has been spoken in northern Iberia since probably the Early Middle Ages.Irish was once widely spoken on the island of Newfoundland, but had largely disappeared there by the early 20th century. Vestiges remain in some words found in Newfoundland English, such as scrob for \"scratch\", and sleveen for \"rascal\" There are virtually no known fluent speakers of Irish Gaelic in Newfoundland or Labrador today. Knowledge seems to be largely restricted to memorized passages, such as traditional tales and songs.Canadian Gaelic dialects of Scottish Gaelic are still spoken by Gaels in other parts of Atlantic Canada, primarily on Cape Breton Island and adjacent areas of Nova Scotia. In 2011, there were 1,275 Gaelic speakers in Nova Scotia, and 300 residents of the province considered a Gaelic language to be their \"mother tongue\".Patagonian Welsh is spoken principally in Y Wladfa in the Chubut Province of Patagonia, with sporadic speakers elsewhere in Argentina. Estimates of the number of Welsh speakers range from 1,500 to 5,000.\n\nCeltic languages\nThe Celtic languages form a branch of the greater Indo-European language family. SIL Ethnologue lists six living Celtic languages, of which four have retained a substantial number of native speakers. These are the Goidelic languages (i.e. Irish and Scottish Gaelic, which are both descended from Middle Irish) and the Brittonic languages (i.e. Welsh and Breton, which are both descended from Common Brittonic).Taken together, there were roughly one million native speakers of Celtic languages as of the 2000s. In 2010, there were more than 1.4 million speakers of Celtic languages.\n\nCeltic identity\nFormal cooperation between the Celtic nations is active in many contexts, including politics, languages, culture, music and sports:\nThe Celtic League is an inter-Celtic political organisation, which campaigns for the political, language, cultural and social rights, affecting one or more of the Celtic nations.Established in 1917, the Celtic Congress is a non-political organisation that seeks to promote Celtic culture and languages and to maintain intellectual contact and close cooperation between Celtic peoples.Festivals celebrating the culture of the Celtic nations include the Festival Interceltique de Lorient (Brittany), the Pan Celtic Festival (Ireland), CeltFest Cuba (Havana, Cuba), the National Celtic Festival (Portarlington, Australia), the Celtic Media Festival (showcasing film and television from the Celtic nations), and the Eisteddfod (Wales).Inter-Celtic music festivals include Celtic Connections (Glasgow), and the Hebridean Celtic Festival (Stornoway). Due to immigration, a dialect of Scottish Gaelic (Canadian Gaelic) is spoken by some on Cape Breton Island in Nova Scotia, while a Welsh-speaking minority exists in the Chubut Province of Argentina. Hence, for certain purposes—such as the Festival Interceltique de Lorient—Gallaecia, Asturias, and Cape Breton Island in Nova Scotia are considered three of the nine Celtic nations.Competitions are held between the Celtic nations in sports such as rugby union (Pro14—formerly known as the Celtic League), athletics (Celtic Cup) and association football (the Nations Cup—also known as the Celtic Cup).The Republic of Ireland enjoyed a period of rapid economic growth between 1995 and 2007, leading to the use of the phrase Celtic Tiger to describe the country. Aspirations for Scotland to achieve a similar economic performance to that of Ireland led the Scotland First Minister Alex Salmond to set out his vision of a Celtic Lion economy for Scotland, in 2007.\n\nGenetic studies\nA Y-DNA study by an Oxford University research team in 2006 claimed that the majority of Britons, including many of the English, are descended from a group of tribes which arrived from Iberia around 5000 BC, before the spread of Celtic culture into western Europe. However, three major later genetic studies have largely invalidated these claims, instead showing that haplogroup R1b in western Europe, most common in traditionally Celtic-speaking areas of Atlantic Europe like Ireland and Brittany, would have largely expanded in massive migrations from the Indo-European homeland, the Yamnaya culture in the Pontic–Caspian steppe, during the Bronze Age along with carriers of Indo-European languages like proto-Celtic. Unlike previous studies, large sections of autosomal DNA were analyzed in addition to paternal Y-DNA markers. They detected an autosomal component present in modern Europeans which was not present in Neolithic or Mesolithic Europeans, and which would have been introduced into Europe with paternal lineages R1b and R1a, as well as the Indo-European languages. This genetic component, labelled as \"Yamnaya\" in the studies, then mixed to varying degrees with earlier Mesolithic hunter-gatherer or Neolithic farmer populations already existing in western Europe. Furthermore, a 2016 study also found that Bronze Age remains from Rathlin Island in Ireland dating to over 4,000 years ago were most genetically similar to modern Irish, Scottish and Welsh, and that the core of the genome of insular Celtic populations was established by this time.In 2015 a genetic study of the United Kingdom showed that there is no unified 'Celtic' genetic identity compared to 'non-Celtic' areas. The 'Celtic' areas of the United Kingdom (Scotland, Northern Ireland, Wales and Cornwall) show the most genetic differences among each other. The data shows that Scottish and Cornish populations share greater genetic similarity with the English than they do with other 'Celtic' populations, with the Cornish in particular being genetically much closer to other English groups than they are to the Welsh or the Scots.\n\nTerminology\nThe term Celtic nations derives from the linguistics studies of the 16th century scholar George Buchanan and the polymath Edward Lhuyd. As Assistant Keeper and then Keeper of the Ashmolean Museum, Oxford (1691–1709), Lhuyd travelled extensively in Great Britain, Ireland and Brittany in the late 17th and early 18th centuries. Noting the similarity between the languages of Brittany, Cornwall and Wales, which he called \"P-Celtic\" or Brythonic, the languages of Ireland, the Isle of Man and Scotland, which he called \"Q-Celtic\" or Goidelic, and between the two groups, Lhuyd published Archaeologia Britannica: an Account of the Languages, Histories and Customs of Great Britain, from Travels through Wales, Cornwall, Bas-Bretagne, Ireland and Scotland in 1707. His Archaeologia Britannica concluded that all six languages derived from the same root. Lhuyd theorised that the root language descended from the languages spoken by the Iron Age tribes of Gaul, whom Greek and Roman writers called Celtic. Having defined the languages of those areas as Celtic, the people living in them and speaking those languages became known as Celtic too. There is some dispute as to whether Lhuyd's theory is correct. Nevertheless, the term Celtic to describe the languages and peoples of Brittany, Cornwall and Wales, Ireland, the Isle of Man and Scotland was accepted from the 18th century and is widely used today.These areas of Europe are sometimes referred to as the \"Celt belt\" or \"Celtic fringe\" because of their location generally on the western edges of the continent, and of the states they inhabit (e.g. Brittany is in the northwest of France, Cornwall is in the south west of Great Britain, Wales in western Great Britain and the Gaelic-speaking parts of Ireland and Scotland are in the west of those countries). Additionally, this region is known as the \"Celtic Crescent\" because of the near crescent shaped position of the nations in Europe.\n\nEndonyms and Celtic exonyms\nThe Celtic names for each nation in each language illustrate some of the similarity between the languages. Despite differences in orthography, there are many sound and lexical correspondences between the endonyms and exonyms used to refer to the Celtic nations.\n\nTerritories of the ancient Celts\nIberian Peninsula\nModern-day Galicians, Asturians, Cantabrians and northern Portuguese claim a Celtic heritage or identity. Despite the extinction of Iberian Celtic languages in Roman times, Celtic heritage is attested in toponymics and language substratum, ancient texts, folklore and music.\n\nEngland\nMovements of population between different parts of Great Britain over the last two centuries, with industrial development and changes in living patterns such as the growth of second home ownership, have greatly modified the demographics of these areas, including the Isles of Scilly off the coast of Cornwall, although Cornwall in particular retains Celtic cultural features, and a Cornish self-government movement is well established.\n\nFormerly Gaulish regions\nMost French people identify with the ancient Gauls and are well aware that they were a people that spoke Celtic languages and lived Celtic ways of life.Walloons occasionally characterise themselves as \"Celts\", mainly in opposition to the \"Teutonic\" Flemish and \"Latin\" French identities.\nOthers think they are Belgian, that is to say Germano-Celtic people different from the Gaulish-Celtic French.\n\nItalian Peninsula\nThe Canegrate culture (13th century BC) may represent the first migratory wave of the proto-Celtic population from the northwest part of the Alps that, through the Alpine passes, had already penetrated and settled in the western Po valley between Lake Maggiore and Lake Como (Scamozzina culture). It has also been proposed that a more ancient proto-Celtic presence can be traced back to the beginning of the Middle Bronze Age (16th–15th century BC), when North Westwern Italy appears closely linked regarding the production of bronze artifacts, including ornaments, to the western groups of the Tumulus culture (Central Europe, 1600–1200 BC). La Tène cultural material appeared over a large area of mainland Italy, the southernmost example being the Celtic helmet from Canosa di Puglia.Italy is home to the Lepontic, the oldest attested Celtic language (from the 6th century BC). Anciently spoken in Switzerland and in Northern-Central Italy, from the Alps to Umbria. According to the Recueil des Inscriptions Gauloises, more than 760 Gaulish inscriptions have been found throughout present-day France—with the notable exception of Aquitaine—and in Italy.The French- and Arpitan-speaking Aosta Valley region in Italy also presents a claim of Celtic heritage.\nThe Northern League autonomist party often exalts what it claims are the Celtic roots of all Northern Italy or Padania.\n\nCentral and Eastern European regions\nCeltic tribes inhabited land in what is now southern Germany and Austria.\nMany scholars have associated the earliest Celtic peoples with the Hallstatt culture. The Boii, the Scordisci, and the Vindelici are some of the tribes that inhabited Central Europe, including what is now Slovakia, Serbia, Croatia, Poland and the Czech Republic as well as Germany and Austria. The Boii gave their name to Bohemia. The Boii founded a city on the site of modern Prague, and some of its ruins are now a tourist attraction. There are claims among modern Czechs that the Czech people are as much descendants of the Boii as they are from the later Slavic invaders (as well as the historical Germanic peoples of Czech lands). This claim may not only be political: according to a 2000 study by Semino, 35.6% of Czech males have y-chromosome haplogroup R1b, which is common among Celts but rare among Slavs.\nCelts also founded Singidunum near present-day Belgrade, though the Celtic presence in modern-day Serbian regions is limited to the far north (mainly including the historically at least partially Hungarian Vojvodina).\nThe modern-day capital of Turkey, Ankara, was once the center of the Celtic culture in Central Anatolia, giving the name to the region—Galatia.\nThe La Tène culture—named for a region in modern Switzerland—succeeded the Halstatt era in much of central Europe.\n\nCeltic diaspora\nIn the years between 1815, when vast industrial changes began to disrupt the old life-styles in Europe, and Canadian Confederation in 1867, when immigration of that era passed its peak, more than 150,000 immigrants from Ireland flooded into Saint John. Those who came in the earlier period were largely tradesmen, and many stayed in Saint John, becoming the backbone of its builders. But when the Great Famine raged between 1845 and 1852, huge waves of Famine refugees flooded these shores. It is estimated that between 1845 and 1847, some 30,000 arrived, more people than were living in the city at the time. In 1847, dubbed \"Black 47,\" one of the worst years of the Famine, some 16,000 immigrants, most of them from Ireland, arrived at Partridge Island, the immigration and quarantine station at the mouth of Saint John Harbour. However, thousands of Irish were living in New Brunswick prior to these events, mainly in Saint John.\n\nAfter the partitioning of the British colony of Nova Scotia in 1784 New Brunswick was originally named New Ireland with the capital to be in Saint John.In New Zealand, the southern regions of Otago and Southland were settled by the Free Church of Scotland. Many of the place names in these two regions (such as the main cities of Dunedin and Invercargill and the major river, the Clutha) have Scottish Gaelic names, and Celtic culture is still prominent in this area.\n\nSee also\nPassage 6:\nJournal of Celtic Linguistics\nThe Journal of Celtic Linguistics is a peer-reviewed annual academic journal established in 1992 with the goal of encouraging and publishing original linguistic research in the Celtic languages. The journal is published by the University of Wales Press, but has specialist editors in all six Celtic languages. The current editor-in-chief, since volume 16, is Simon Rodway (Aberystwyth University), who replaced Graham Isaac (National University of Ireland, Galway).\n\nExternal links\nOfficial website\nPassage 7:\nAlexei Kondratiev\nAlexei Kondratiev (February 15, 1949–May 28, 2010) was an American author, linguist, and teacher of Celtic languages, folklore and culture. He taught the Irish language and Celtic history at the Irish Arts Center in Manhattan, New York from 1985 until his death on May 28, 2010. Nine editions of his book, The Apple Branch, were published in English and Spanish from 1998 to 2004. At various times, he taught all six of the living Celtic languages.A long-time member of the Mythopoeic Society, Kondratiev was the Scholar Guest of Honor at the organization's Mythcon 33 convention in 2002, papers coordinator for Mythcon 39 in 2008, and maintained a book review column in its publication, Mythlore. In 2010, the society named a new award after Kondratiev, the Alexei Kondratiev Memorial Student Paper Award, to be presented for the first time at its Mythcon 41 convention in Dallas, July 9–12, 2010.He contributed significant portions of the text used on the website of the Celtic League's American Branch and book reviews for the organization's magazine, Keltoi.On the File 770 science fiction fandom blog, Ken Gale reported that Kondratiev \"spoke over 60 languages and was fluent in 13 to 20 of them\". In the Northeast Tolkien Society's tribute to Kondratiev, co-chairs Anthony S. Burdge and Jessica J. Burke reminisced about how he offered advice on the pronunciation of key Algonquian terms for a paper at Mythcon 37 in 2006, and his passion for the Polynesian culture and language at the Hawaii Mythcon.Kondratiev encouraged students to think of language as a tool to connect with and understand the culture of its people. The collection of languages he acquired included the Native American languages of Cherokee, Lenape, Lakota, and Navajo.\n\nEarly years\nBorn on February 14, 1949 in New York, son of a Russian father and French mother, Kondratiev became fluent in the languages spoken by his parents: Russian, French and English. English was the later of these three languages; he did not speak it until he started school in New York. He was the eldest of six children, with four sisters and one brother.Kondratiev grew up in both New York City and Bourgogne, France, as he traveled back and forth between the home of his parents in New York City and his grandparents' home in the Saone Valley. His interest in the Celtic culture began as a child, exploring the ancient Celtic ruins near his grandparents' home in eastern France. He began learning the Irish language from library books.In the 1960s, Kondratiev studied the Celtic languages and culture while traveling through Brittany, Wales, Ireland and Scotland. He lived for a while among native speakers of the Irish language on Inishmaan, the middle island of the Aran Islands group, where he acquired fluency in Irish Gaelic.  During that period, the Aran Islands were still home to elderly Gaeilge monoglots.\n\nEducation\nA graduate of New York's Columbia University (anthropology and linguistics), Kondratiev also studied Celtic philology at the Ecole des Hautes Etudes in Paris. His studies at both schools included archaeology. During the 1970s, he took music courses at the Mannes College in New York.\n\nNeopagan community\nA frequent participant and occasional speaker at science fiction conventions, Kondratiev met Judy Harrow at a science fiction convention in the early 1980s. During an interview at the Etheracon convention in Poughkpeepsie in January 1993, Kondratiev commented about how Harrow practiced a \"heretic\" form of Gardnerian Wicca. He attributed his gradual attraction to Neopaganism in the 1980s to his contact with science fiction fans who had become Neopagans. When he met Harrow, Kondratiev still considered himself a Christian, and continued to identify himself as such throughout the 1980s while attending Neopagan religious ceremonies.\n\n\"Children of Memory\"\nAlthough he did not join Harrow's Proteus Coven, Kondratiev was initiated into the \"Proteus tradition\" by  Night Rainbow. After his initiation, he joined Mnemosynides Coven. This group was founded by Len Rosenberg (known in the Neopagan community as \"Black Lotus\") with Erich Heinemann (\"Ophion\") in 1988. Mnemosynides, which means \"Children of Memory,\" was named after the titaness of Greek mythology, Mnemosyne. Mnemosynides Coven belonged to the Protean-Gardnerian tradition of Wicca, which originated with Judy Harrow's Proteus Coven. Kondratiev remained a member of Mnemosynides, and a Christian, until his death in 2010.At the time of his death, Kondratiev had been high priest of Mnemosynides for more than 20 years. In her \"Memoriam\" to the group's former high priest, published by Circle Sanctuary, Mnemosynides high priestess Lisa Bodo explained how he taught her the importance of \"the bridge between Celtic Paganism and early Celtic Christianity.\" He did not consider his Neopagan and Christian beliefs to be in conflict and never renounced his Christianity.\n\nGuest speaker and teacher\nHis knowledge of Celtic mythology and language made Kondratiev a frequent guest speaker at conventions, conferences and retreats, especially events with an emphasis on magic, Neopaganism or Wicca. He taught classes  and served as program director for the Esotericon convention (which focused on science fiction, fantasy, magick and Neopaganism) in New Jersey from 1985 until 1991, when the convention discontinued. Then he served as a guest speaker for Etheracon, a similar convention which was started in Poughkeepsie, New York in 1992. In more recent years, Kondratiev has been a guest at the Sacred Space and Ecumenicon conferences in Maryland, and the CWPN Harvest Gathering in Connecticut. As a featured guest at the Chesapeake Pagan Summer Gathering (Maryland) in 2008, he recited 108 names of the Hindu goddess, Kali, at a puja led by Len Rosenberg.\n\nBird watcher\nHis friends remember Kondratiev as an avid bird watcher. Queens was one of his favorite locations for studying birds, as well as a center for cultural diversity. He commented that over 100 different species of birds could be observed in a single day while walking through the park in Queens. Birds and animals are one of the interests Alexei Kondratiev had for all of his life.\n\nBibliography\nBooks\nDevoted to You: Honoring Deity In Wiccan Practice. Co-authored with Judy Harrow, Geoffrey W. Miller, and Marueen Reddington-Wilde. Kensington Publishing Corp. (2003). ISBN 0-8065-2392-1.\nCeltic Rituals: A Guide to Ancient Celtic Spirituality. Scotland: New Celtic Pub. (1999). ISBN 1-902012-18-6.\nThe Apple Branch: A Path to Celtic Ritual. Cork, Ireland: The Collins Press (1998).  American edition: Citadel Press (2003). ISBN 0-8065-2502-9.\nLearning the Celtic languages: a resource guide for the student of Irish, Welsh, Scottish Gaelic, Breton, Manx, or Cornish. Co-authored with Liam O Caiside. New York: Celtic League American Branch (1991).\n\nComic books\nDangerous Times, Featuring Beleagean Days and Vidorix the Druid, Evolution Comics (1989). A series of six comic books, with Vidorix the Druid by Alexei Kondratiev and Beleagean Days by Margie Spears. Artwork for Vidorix the Druid was by Jim Fletcher, Don Hudson, Jordan Raskin and Sandu Florea. The series of six comic books published under the trade name, Evolution Comics, by Ken Gale and Mercy Van Vlack in 1989, is unrelated to a comic book publisher with the same trade name founded by Nicholas Ahlhelm in 2007. Cover art for volume 1 of the series was by Michael Kaluta.\n\nSignificant articles and papers\n\"Samhain: Season of Death and Renewal\". An Tríbhís Mhór: The  IMBAS Journal of Celtic Reconstructionism, volume 2, issue 1/2, Samhain 1997, Iombolg 1998.\n\"Basic Celtic Deity Types\". IMBAS website. Retrieved 2010-06-01.\n\"Thou Shalt Not Suffer a Witch to Live: an Enquiry into Biblical Mistranslation.\" Enchante, Number 18 (1994). pp. 11–15.\n\nContributions to periodicals\nAlexei Kondratiev also contributed articles about folklore, mythology and Celtic culture to the following publications.\nMythlore. Semi-annual journal of the Mythopoeic Society.\nMythprint. Monthly bulletin of the Mythopoeic Society.\nKeltoi. Magazine published by the Celtic League American Branch.\nCARN. Quarterly magazine of the International Celtic League.\nKeltria: A Journal of Druidism and Keltic Magick. Quarterly publication by the Henge of Keltria, an organization of modern Druids.\nSix Nations, One Soul. Quarterly newsletter of the Celtic League American Branch.\nButterbur's Woodshed. Mythopoeic Society's discussion group.\n\nRadio show guest\nNuff Said!, a radio show devoted to comic books and related subjects, produced by Ken Gale for WBAI radio. Alexei Kondratiev was a guest on five of the show's broadcasts from 1993 to 2002, speaking on the subjects of comic books, Celtic culture, mythology, history, and works of J. R. R. Tolkien. Notes in the show's archives for February 5, 2002, when Kondratiev talked about Tolkien, claimed that he could also speak Elvish, but did not identify which of the Elvish languages fabricated from Tolkien's stories.\nMoorish Orthodox Radio Crusade, a radio show about radical environmentalism, produced by Bill Weinberg for WBAI radio. Kondradiev was an occasional guest of the show, talking about the works of J. R. R. Tolkien.\n\"Eco-Logic,\" a radio show on environmental issues, produced for WBAI-FM by Ken Gale.  Alexei was on the Dec. 29, 2009 episode speaking on \"Natural Cycles.\"\nPassage 8:\nContinental Celtic languages\nThe Continental Celtic languages are the now-extinct group of the Celtic languages that were spoken on the continent of Europe and in central Anatolia, as distinguished from the Insular Celtic languages of the British Isles and Brittany. Continental Celtic is a geographic, rather than linguistic, grouping of the ancient Celtic languages.\nThese languages were spoken by the people known to Roman and Greek writers as the Keltoi, Celtae, Galli, and Galatae. They were spoken in an area arcing from the northern half of Iberia in the west to north of Belgium, and east to the Carpathian basin and the Balkans as Noric, and in inner Anatolia (modern day Turkey) as Galatian.\nEven though Breton has been spoken in Continental Europe since at least the 6th century AD, it is not considered one of the Continental Celtic languages, as it is a Brittonic language, like Cornish and Welsh. A Gaulish substratum in Breton has been suggested, but that is debated.\n\nAttested languages\nIt is likely that Celts spoke dozens of different languages and dialects across Europe in pre-Roman times, but only a small number are attested:\n\nLepontic (6th to 4th century BC) was spoken on the southern side of the Alps. It is evidenced in a number of inscriptions as well as place names.\nGaulish (3rd century BC to 5th (?) century AD) was the main language spoken in greater Gaul. This is often considered to be divided into two dialects, Cisalpine (spoken in what is now Italy) and Transalpine (spoken in what is now France). It is evidenced in a number of inscriptions as well as place names and tribal names in writings of classical authors. It may have been a substratum to Breton (see below).\nGalatian, which was spoken in the region of Ankara of what is now central Turkey. Classical writers say that the language is similar to that of Gaul. There is also evidence of invasion and settlement of the Ankara area by Celts from Europe.\nNoric, which is the name given sometimes to the Celtic spoken in Central and Eastern Europe. It was spoken in Austria and Slovenia; only two fragmentary texts are preserved.\nCeltiberian or Northeastern Hispano-Celtic (3rd to 1st century BC) is the name given to the language in northeast Iberia, between the headwaters of the Douro, Tagus, Júcar and Turía rivers and the Ebro river. It is attested in some 200 inscriptions as well as place names. It is distinct from Iberian.\nGallaecian also called Gallaic or Northwestern Hispano-Celtic, attested in a set (corpus) of Latin inscriptions containing isolated words and sentences that are unmistakably Celtic. It was spoken in the northwest of the Iberian Peninsula comprising today's Spanish regions of Galicia, western Asturias and western Castile and León, and the Norte Region in northern Portugal.\n\nUse of term\nThe modern term Continental Celtic is used in contrast to Insular Celtic. While many researchers agree that Insular Celtic is a distinct branch of Celtic (Cowgill 1975; McCone 1991, 1992; Schrijver 1995) that has undergone common linguistic innovations, there is no evidence that the Continental Celtic languages can be similarly grouped. Instead, the group called Continental Celtic is paraphyletic, and the term refers simply to non-Insular Celtic languages. Since little material has been preserved in any of the Continental Celtic languages, historical linguistic analysis based on the comparative method is difficult to perform. However, other researchers see the Brittonic languages and Gaulish as forming part of a subgroup of the Celtic languages that is known as P-Celtic. Continental languages are P-Celtic except for Celtiberian, which is Q-Celtic. They have had a definite influence on all of the Romance languages.\n\nSee also\nItalo-Celtic",6  "char_len": 67835,7  "document_hash": "203b24d30c2145f9006180df3900e69cf357f02d2288d303d20bfdf6aa973aa1",8  "questions": [9    {10      "question_id": "q00",11      "qtype": "hotpotqa",12      "question": "In which six Western European territories have Celtic languages or cultural traits survived?"13    }14  ]15}